STEVENSON] WINTER SOLSTICE CEREMONIES 139 



As soon as Pau'tiwa reaches the roof of the ki'wi'shie, he throws the 

 symbol of the Navaho scalp into the ki'wi'sine, which indicates that the 

 song must cease. Stooping, with bended knees, and facing east, he 

 separates two plume wands from the others, one to be given to the 

 man who is to personate a Sha'lako in the coming autumn, and one 

 for the man who is to entertain the god. The sticks of these wands 

 are the length of the bended elbow on the inner .side to the tip of the 

 middle linger. Pau'tiwa deposits them with four smaller te'likinawe 

 while he prays, on the end log of the hatchway, this opening of the 

 ki'wi^sine being finished on the four sides with substantial logs, and 

 draws four lines of meal with his index and second fingers on the inner 

 side of the log upon which he places the plumes, meaning that the gods 

 will come four times, the reference being to the Sal'imobiya bringing 

 seeds from Ko'thluwala'wa (abiding place of the Council of the Gods). 



Pau'tiwa now sprinkles meal throvigh the hatchway. Rising, he 

 kicks the twig, which has been thrown out upon the roof, four times 

 with his left foot, symbolic of the treatment of the Nayaho scalps. 

 He then lifts the twig in his left hand and, descending the outer ladder, 

 departs with those who await him at the base of the ladder to Chu'- 

 pawa ki'wi'sine." Shits'ukia leads, whirling the rhombus, and is fol- 

 lowed by the pe'kwin and Kwe'lele. Shits'ukia and the pe'kwin, on 

 reaching the ki'wi*sine, sprinkle the ladder with meal, and pass beyond 

 to allow Pau'tiwa to approach. He sprinkles meal upon it as he 

 ascends to the roof, and repeats the deposition of the te'likinawe as 

 described. After all the ki'wi^siwe haye been visited Pau'tiwa and 

 his party proceed to the northwest corner of the village, where he 

 turns to face the east, and receives from a woman of the Dogwood 

 clan, she facing north, a ha'kwani (a number of cotton loops symbol- 

 izing the sacred embroidered blanket). The woman, in presenting the 

 ha'kwani, repeats a long prayer for food and raiment. 



The three gods leave the village by the western road, and are sup- 

 posed to go to Ko'thluwala'wa, where Shits'ukia and Kwe'lele spend a 

 night, after which they return to their home in the east, passing south 

 of Zuni in their journey. In reality they go to a bend in the river 

 which serves as the greenroom. The pe'kwin accompanies them a 

 short distance. Handing the plumes he carries to Pau'tiwa, to deposit 

 on the road to Ko'thluwala'wa, he returns to the village. After depos- 

 iting the te'likinawe, the gods disrobe, their masks and paraphernalia 

 being brought to the village under the blankets of those dispatched 

 for the purpose. After the departure of Pau'tiwa, those who are in 

 the He'iwa ki'wi'sine go to their homes to eat, with the exception 

 of the four Sa'^a^hlia, who must remain in the ki'wiVine to receive the 

 *Cha'kwena,'' who arrives soon after dark. Those in the other ki'wi'siwe 



a The entrance to this ki'wi<sin6 maybe seen in the center of pi. x at a point marked A. 

 bSee p. 89, note a. 



